However, at the same time, complete editions of Baroque masters began to become available, and the influence of Baroque style continued to grow, particularly in the ever more expansive use of brass. Another feature of the period is the growing number of performances where the composer was not present. This led to increased detail and specificity in notation; for example, there were fewer "optional" parts that stood separately from the main score. The force of these shifts became apparent with Beethoven's 3rd Symphony, given the name Eroica, which is Italian for "heroic", by the composer.
As with Stravinsky's The Rite of Spring, it may not have been the first in all of its innovations, but its aggressive use of every part of the Classical style set it apart from its contemporary works: in length, ambition, and harmonic resources as well. Romantic music is a period of Western classical music that began in the late 18th or early 19th century. It is related to Romanticism, the Western artistic and literary movement that arose in the second half of the 18th century, and Romantic music in particular dominated the Romantic movement in Germany.
In the Romantic period, music became more explicitly expressive and programmatic, dealing with the literary, artistic, and philosophical themes of the time. Famous early Romantic composers include Beethoven whose works span both this period and the preceding Classical period along with Schubert , Schumann, Chopin, Mendelssohn, Bellini, and Berlioz. The late 19th century saw a dramatic expansion in the size of the orchestra and in the dynamic range and diversity of instruments used in this ensemble.
Also, public concerts became a key part of urban middle class society, in contrast to earlier periods, when concerts were mainly paid for by and performed for aristocrats. Between and , a third wave of composers including Mahler, Richard Strauss, Puccini, and Sibelius built on the work of middle Romantic composers to create even more complex — and often much longer — musical works. In part, it was a revolt against social and political norms of the Age of Enlightenment and a reaction against the scientific rationalization of nature Casey It was embodied most strongly in the visual arts, music, and literature, but had a major impact on historiography Levin ,[page needed] and education Gutek , —54 , and was in turn influenced by developments in natural history Nichols , — Hoffmann who really established the principles of musical romanticism, in a lengthy review of Ludwig van Beethoven's Fifth Symphony published in , and in an article on Beethoven's instrumental music.
In the first of these essays Hoffmann traced the beginnings of musical Romanticism to the later works of Haydn and Mozart. It was Hoffmann's fusion of ideas already associated with the term "Romantic", used in opposition to the restraint and formality of Classical models, that elevated music, and especially instrumental music, to a position of pre-eminence in Romanticism as the art most suited to the expression of emotions.
It was also through the writings of Hoffmann and other German authors that German music was brought to the centre of musical Romanticism Samson Traits Characteristics often attributed to Romanticism: a new preoccupation with and surrender to Nature; a fascination with the past, particularly the Middle Ages and legends of medieval chivalry; a turn towards the mystic and supernatural, both religious and merely spooky; a longing for the infinite; mysterious connotations of remoteness, the unusual and fabulous, the strange and surprising; a focus on the nocturnal, the ghostly, the frightful, and terrifying; fantastic seeing and spiritual experiences; a new attention given to national identity; emphasis on extreme subjectivism; interest in the autobiographical; discontent with musical formulas and conventions.
Such lists, however, proliferated over time, resulting in a "chaos of antithetical phenomena", criticized for their superficiality and for signifying so many different things that there came to be no central meaning. The attributes have also been criticized for being too vague. For example, features of the "ghostly and supernatural" could apply equally to Mozart's Don Giovanni from and Stravinsky's The Rake's Progress from Kravitt , 93— In music there is a relatively clear dividing line in musical structure and form following the death of Beethoven.
Whether one counts Beethoven as a 'romantic' composer or not, the breadth and power of his work gave rise to a feeling that the classical sonata form and, indeed, the structure of the symphony, sonata and string quartet had been exhausted.
Schumann, Schubert, Berlioz and other early-Romantic composers tended to look in alternative directions. Some characteristics of Romantic music include: The use of new or previously not so common musical structures like the song cycle, nocturne, concert etude, arabesque and rhapsody, alongside the traditional classical genres. Programme music became somewhat more common; A harmonic structure based on movement from tonic to subdominant or alternative keys rather than the traditional dominant, and use of more elaborate harmonic progressions Wagner and Liszt are known for their experimental progressions ; A greater emphasis on melody to sustain musical interest.
The classical period often used short, even fragmentary, thematic material while the Romantic period tended to make greater use of longer, more fully defined and more satisfying themes; The use of a wider range of dynamics, for example from ppp to fff, supported by large orchestration; Using a larger tonal range exp. Trends of the 19th century Non-musical influences Events and changes in society such as ideas, attitudes, discoveries, inventions, and historical events often affect music.
For example, the Industrial Revolution was in full effect by the late 18th century and early 19th century.
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This event had a profound effect on music: there were major improvements in the mechanical valves and keys that most woodwinds and brass instruments depend on. The new and innovative instruments could be played with greater ease and they were more reliable Schmidt-Jones and Jones , 3. Another development that had an effect on music was the rise of the middle class.
Composers before this period lived on the patronage of the aristocracy. Many times their audience was small, composed mostly of the upper class and individuals who were knowledgeable about music Schmidt-Jones and Jones , 3.
The Romantic composers, on the other hand, often wrote for public concerts and festivals, with large audiences of paying customers, who had not necessarily had any music lessons Schmidt-Jones and Jones , 3. Composers of the Romantic Era, like Elgar, showed the world that there should be "no segregation of musical tastes" Young , and that the "purpose was to write music that was to be heard" Young , Nationalism During the Romantic period, music often took on a much more nationalistic purpose.
For example, Jean Sibelius' Finlandia has been interpreted to represent the rising nation of Finland, which would someday gain independence from Russian control Child Joseph Machlis states, "Poland's struggle for freedom from tsarist rule aroused the national poet in Poland. The folk idiom is prominent in the Mazurkas of Chopin" Machlis , — His mazurkas and polonaises are particularly notable for their use of nationalistic rhythms.
Smetana also composed eight nationalist operas, all of which remain in the repertory.
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In this connection, as we saw already in the general division of the subject [on pp. In this the Idea still seeks its genuine expression in art, because in itself it is still abstract and indeterminate and therefore does not have its adequate manifestation on and in itself, but finds itself confronted by what is external to itself, external things in nature and human affairs. Now since it has only an immediate inkling of its own abstractions in this objective world or drives itself with its undetermined universals into a concrete existence, it corrupts and falsifies the shapes that it finds confronting it.
This is because it can grasp them only arbitrarily, and therefore, instead of coming to a complete identification, it comes only to an accord, and even to a still abstract harmony, between meaning and shape; in this neither completed nor to be completed mutual formation, meaning and shape present, equally with their affinity, their mutual externality, foreignness, and incompatibility.
Now spirit, as free subject, is determined through and by itself, and in this self-determination, and also in its own nature, has that external shape, adequate to itself, with which it can close as with its absolutely due reality.
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On this entirely harmonious unity of content and form, the second art-form, the classical, is based. Yet if the consummation of this unity is to become actual, spirit, in so far as it is made a topic for art, must not yet be the purely absolute spirit which finds its adequate existence only in spirituality and inwardness, but the spirit which is still particular and therefore burdened with an abstraction. That is to say, the free subject, which classical art configurates outwardly, appears indeed as essentially universal and therefore freed from all the accident and mere particularity of the inner life and the outer world, but at the same time as filled solely with a universality particularized within itself.
This is because the external shape is, as such, an external determinate particular shape, and for complete fusion [with a content] it can only present again in itself a specific and therefore restricted content, while too it is only the inwardly particular spirit which can appear perfectly in an external manifestation and be bound up with that in an o, inseparable unity. Here art has reached its own essential nature by bringing the Idea, as spiritual individuality, directly into harmony with its bodily reality in such a perfect way that external existence now for the first time no longer preserves any independence in contrast with the meaning which it is to express, while conversely the inner [meaning], in its shape worked out for our vision, shows there only itself and in it is related to itself affirmatively.
It therefore dissolves that classical unification of inwardness and external manifestation and takes flight out of externality back into itself. This provides the fundamental typification of the romantic art-form; the content of this form, on account of its free spirituality, demands more than what representation in the external world and the bodily can supply; in romantic art the shape is externally more or less indifferent, and thus that art reintroduces, in an opposite way from the symbolic, the separation of content and form.
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In this way, symbolic art seeks that perfect unity of inner meaning and external shape which classical art finds in the presentation of substantial individuality to sensuous contemplation, and which romantic art transcends in its superior spirituality. The new gods of Classic Art Still, of what nature are the creations which Classic Art produces in following such a method? What are the characteristics of the new gods of Greek art? The most general idea that we should form of them is that of a concentrated individuality, which, freed from the multiplicity of accidents, actions, and particular circumstances of human life, is collected upon itself at the focus of its simple unity.
Indeed, what we must first remark is their spiritual and, at the same time, immutable and substantial individuality. Far removed from the world of change and illusion, where want and misery reign, far from the agitation and trouble which attach to the pursuit of human interests, retired within themselves they rest upon their own universality as upon an everlasting foundation where they find their repose and felicity. By this alone the gods appear as imperishable powers, of which the changeless majesty rises above particular existence. Disengaged from all contact with whatever is foreign or external, they manifest themselves uniquely in their immutable and absolute independence.
Yet, above all, these are not simple abstraction — mere spiritual generalities — they are genuine individuals. With this claim each appears as an ideal which possesses in itself reality, life; it has, like spirit, a clearly defined nature, a character. Without character there can be no true individuality. In this respect as we have seen above, the spiritual gods contain, as integrant part of themselves, a definite physical power, with which is established an equally definite moral principle, which assigns to each divinity a limited circle in which his outward activity must be displayed.
The attributes, the specific qualities which result therefrom, constitute the distinctive character of each divinity. Still, in the ideal proper, this definite character must not be limited to the point of exclusive being; it must maintain itself in a just medium, and must return to universality, which is the essence Of the divine nature.
Thus each god, in so far as he is at once a particular individuality and a general existence, is also, at the same time, both part and whole.
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He floats in a just medium between pure generality and simple particularity. This is what gives to the true ideal of classic Art its security and infinite calm, together with a freedom relieved from every obstacle. But, as constituting beauty in Classic Art, the special character of the gods is not purely spiritual; it is disclosed so much the more under an external and corporeal form which addresses itself to the eyes as well as to the spirit.
This, we have seen, no longer admits the symbolic element, and should not even pretend to affect the Sublime. Classic beauty causes spiritual individuality to enter into the bosom of sensuous reality. It is born of a harmonious fusion of the outward form with the inward principle which animates. Whence, for this very reason, the physical form, as well as the spiritual principle, must appear enfranchised from all the accidents which belong to outer existence, from all dependence upon nature, from the miseries inseparable from the finite and transitory world.
It must be so purified and ennobled that, between the qualities appropriate to the particular character of the god and the general forms of the human body, there shall be manifest a free accord, a perfect harmony.